The Pilgrimage is Endless – Osho

You have opened me to new heights and I hear you ahead of time. I see that you are here and I feel that it is only your body that is present.

When you speak of Jesus, you are he. When you speak of Buddha, you are he. When you speak of Mahavira, you are he. I see that you are all masters.

And when you spoke of time that does not move, I heard and saw. My heart is full.

Jivan Mary, there are heights beyond heights. Don’t be contented: The spiritual search is an eternal discontentment, but it is sweet. The more discontented you are for new heights, more heights, the more fulfilled, the more fruitful and significant becomes your every breath.

I can only show you the way, but you have to walk on it, alone – singing and dancing and always remembering that there is no place where you have to stop forever. It is good to have an overnight stop and wait for the beautiful dawn, and open your wings, because new heights are waiting for you.

The pilgrimage is endless.

This is one of the most fundamental things to understand – because all the religions have been teaching that there is a full stop; there comes a moment when you have reached and there is nowhere to go anymore. Life knows no full stop, it goes on and on. The full stop is only for those who are not courageous. Then just a little joy, a little light, a little song, suffices them.

I would like my people never to be satisfied. To be unsatisfied about worldly things is meaningless – with the worldly things you can be satisfied – but to be satisfied with spiritual growth is committing suicide. Contentment with the world and discontentment for God is the way.

It is true – if your heart is beating with my heart you will hear me ahead of time because whatever I am saying is nothing new: it is only dormant in you, asleep in you. When your heart is dancing with me, that which is asleep in you becomes awake. And the quality of awakening is the same, so you can hear me ahead of time. That is a very significant indication of coming closer and closer to the state of a devotee.

You say, “I see that you are here and then I feel that it is only your body present. When you speak of Jesus, you are he; when you speak of Buddha, you are he; when you speak of Mahavira, you are he; I see that you are all masters.”

Every master is all masters, because the message is the same. Every master is only a vehicle, a passage, but what comes through that passage belongs to existence itself. It cannot be otherwise.

The language is going to be different, the ways of expression are going to be different, but the essential core of the message is eternally the same.

It is because I feel such a deep affinity with Buddha, Mahavira, Jesus, Zarathustra, Bodhidharma, Moses, that I feel an absolute right even to criticize them. That is out of my love.

People misunderstand: they think I have criticized Jesus, I have simply corrected him. Jesus is two thousand years old. In two thousand years the very style of life has changed; the concepts, the words, the approach to reality has changed. Although the fingers are pointing to the same moon, the fingers are different. And my love for Jesus or Buddha is so great that I don’t feel any difficulty in criticizing them – just like a friend can criticize you, not a stranger.

A Christian is afraid to criticize Jesus because he is a stranger, he is not a friend. He does not know that love is capable of criticizing one he loves. In fact, the more he loves, the more he is capable of criticizing.

It is true that you have heard through my voice all the masters of the past and all the masters of the future too, because whatsoever superficial changes happen make no difference to the fundamental religiousness, it remains the same. But to have understood it is certainly a great opening, the opening of the heart, a great understanding, a great light in the house that has been dark up to now.

And you say, “And when you spoke of time that does not move, I heard and saw. My heart is full.”

Whenever the heart is full, everything stops: time, mind, everything comes to a stop, just like a lake which is so silent that there are no ripples anymore. It becomes almost like a mirror; and in the fullness of your heart you are also a mirror. You will be able to see the whole sky reflected in the mirror.

Rabindranath recalled a man who was of the age of his grandfather – very old. He used to come often to Rabindranath’s house, and Rabindranath never felt at ease with the man because he would always ask strange questions. If you are asked those strange questions, either you have to answer them and you know you are wrong, or you have to remain silent, which feels very embarrassing.

And that old man used to laugh whether he answered or not; it did not matter. He used to say to Rabindranath, “Your answer is wrong, your no-answer is wrong. You are known to be a great poet, you are a Nobel prize-winner – and you don’t know anything at all. You have written so many beautiful poems about God: Have you met him? Have you seen him?” And the man and his eyes were so penetrating that it was very difficult to deceive him.

One day Rabindranath had gone to the ocean, which was close by. In the full moon night, he saw in the ocean the reflection of the moon. The reflection was even more beautiful than the moon itself. It happens many times… your photograph may be more beautiful than you are in reality. You can be photogenic. There are many people who are photogenic – their photos come out very beautiful, but if you look at those people they are not so beautiful in reality.

When he was returning, full of the joy of the moonlight and the ocean, he saw small ponds by the side of the road. Just in the morning it had rained, and there were small pools of water, dirty, but the moon was reflected as beautifully in those dirty water pools as it was reflected in the vast ocean.

That opened his eyes to a new truth – that the moon is the moon whether you have a very beautiful mirror or a very ordinary mirror. The reality of the moon remains untouched. For the first time, he felt relaxed about the old man who had been annoying him. And rather than going to his own home, for the first time he went to the old man’s house. His eyes were full of the beauty of the moon, the ocean, the small pools of water. And he said to the old man, “I have seen God.”

The old man hugged him and he said, “I know. I can see it from your face, from your eyes. I can see it from the way you have come to me for the first time. Now I will not harass you; I will not come again. I have been harassing you again and again, because I knew your potential. I would be very happy if you can tell me how you found God.”

Rabindranath said, “Looking at the reflection of the moon in the ocean, and then looking at the many reflections by the side, in dirty water pools. But the moon was not dirty, the reflection was not dirty; it was as beautiful as in the ocean. Just then I remembered you – because I have been irritated with you, I have been annoyed with you. I was blind. I could not see God in you. I only saw God in beautiful people, in flowers, in the moon. But I know now it does not matter who you are. To me now, you are also a reflection of God, and I am grateful to you that you went on poking me, pushing me towards this realization.”

When your heart is full it becomes a mirror, it reflects that which is the truth. And if you see and understand that, time certainly stops. It is a great realization.

And it is true that I am only body – available to all that has been discovered and also to that which will ever be discovered about the inner being of man. I have surrendered myself to existence. I don’t know myself what I am going to say.

Yes, just like Almustafa, I am not “speaking” anything, I am also a listener. And the one who is speaking has spoken through Mahavira, through Buddha, through Confucius, through Lao Tzu – through millions of mystics. Because the mystery is the same: that the mystic becomes a hollow bamboo and allows existence to sing its songs.

Jivan Mary, you are blessed; and you will be more and more blessed. The door has opened and the ultimate has given you a challenge, and I know you are courageous enough to move. However arduous may be the path, it is beautiful – its glory is beyond words.

-OSHO

From The Rebellious Spirit, Chapter Two

Copyright© OSHO International Foundation

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Meditate for Forty-eight – Osho

Can a person meditating an hour a day gain enlightenment in this life? 

It has been found by all the great meditators of the world that just forty-eight minutes, exactly forty-eight minutes, are enough to make you enlightened. But to meditate for forty-eight minutes – I’m not even making it sixty, I’m giving you the exact time – is not an easy thing.

Even to meditate for a single minute, a whole single minute, sixty seconds, is a difficult thing – but not impossible. You can try it to check. Just put a small watch in front of you with a second hand, and start looking at the second hand the moment it moves from twelve. Just keep watching the second hand and see how long you can manage watching it.

At the most, somewhere between ten to twelve seconds you will have missed, you will have gone somewhere else. And by the time you come back, a few seconds are lost, the hand has moved. If you do it daily, then in a few days it is possible to remain for sixty minutes silently watching.

The same is the process of vipassana. You have to watch your breathing – that is the method that Buddha used, a very simple and very scientific method. You just watch the breath going in, you go with it; it is coming out, you come out with it. You don’t forget at any time the watching; you don’t go astray.

If you can manage it for forty-eight minutes, that very day you will become enlightened, in this life!

There is no need to wait for another life and there is no need even to wait for one hour. Those twelve extra minutes may be too difficult. Just forty-eight is the exact right time.

To attain those forty-eight minutes may take years, but it need not be postponed for another life, it can happen in this life.

It all depends on your intensity.

It all depends how much you are ready, willing, open, receptive, vulnerable.

-OSHO

From The Sword and the Lotus, Chapter Eleven

Copyright© OSHO International Foundation

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The Power of Consciousness – Osho

How is it that going into something consciously has such a power to reveal all the threads which make up the tangle?

Devageet, the reality is just the opposite. All our tangles in life are created by our unconsciousness, so the moment you become conscious those tangles disappear. It is not the power of consciousness that makes them disappear. It is the power of unconsciousness that creates them.

All the tangles of life, of love, of relationship are created by our unconsciousness. We don’t know what we are doing, and by the time we become aware it is too late. What has been done cannot be undone. Our unconsciousness is very supportive to the ego — they have a co-existence. Coming of consciousness will not only disperse all the tangles, it will also disperse you as an ego. […]

Devageet, it is true consciousness has tremendous power, but it is not used in revealing and dispersing the tangles of your life; they simply disappear as you become conscious.

Gautam Buddha used to say that when the lights are on and from the windows people can see that the master is awake, thieves don’t come close. When the lights are put off, only then do thieves come close to the house to see whether the master has gone to sleep and it is the right time to enter. He was saying this about consciousness. He used to call sex, greed, lust for power, position, respectability all thieves. They come to you only when they see that there is no light in the man; inside it is all dark.

Once you are radiating consciousness and light, those thieves don’t come close to you. But consciousness has its own power. It is simply in the presence of consciousness that tangles disappear. The power is not used for dispersing the tangles and problems; the power is to bring blissfulness. The power is to bring peace, silence, at homeness, at easeness and a tremendous ecstasy, a divine drunkenness. Life becomes for the first time self-oriented; you don’t have to beg from others for anything. Nobody can give you blissfulness; nobody can give you ecstasy. Nobody can give you the sense of immortality and the dance that comes with it. Nobody can give you the silence, which becomes a song in your heart.

What can people give to you? In fact, the power of consciousness gives you so much that you become capable of sharing with people. For the first time, you can give to people. They are living in darkness; they haven’t seen any light. They don’t have any idea what a conscious being is. They don’t have any conception, comprehension of the power of consciousness, how many flowers shower, how much fragrance becomes natural to you.

You CAN give, and you can give them a taste and you can give them a direction, so they can also find the same power which is dormant in them.

A conscious man awakened can help millions of people to move towards the source of joy, real and authentic life, to pure love which knows nothing of hate, which knows nothing of jealousy, which has nothing to do with body and biology — which is just a spiritual communion, a feeling of deep compassion for your innermost being.

Yes, the power of consciousness gives you many things. The treasure is inexhaustible, but your problems and tangles have been created by unconsciousness — for them no power is needed, just the presence of consciousness is enough.

-OSHO

From The Invitation, Chapter 24

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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The Invitation – Osho

Can you say who you are?

 Maneesha, I am an invitation for all those who are seeking, searching, and have a deep longing in their hearts to find their home.

I am an answer to the question that everybody is, but cannot formulate—a question that is more a quest than a question, more a thirst than a verbal, mental inquiry; a thirst that one feels in every cell and fiber of his being, but has no way to bring to words and ask.

I am an answer for that question which you cannot ask and you cannot expect that it could be answered. When I say I am the answer, I don’t mean that I can give you the answer… yes, if you are ready, you can take it. I am just like a well, ready for you to throw your bucket and draw the water for yourself. I have it but I cannot reach to you without your efforts.

Only you can reach to me.

It is a strange invitation.

It will take you on a long pilgrimage and it will end only where you already are. You will have to move many steps and on many paths just to come to yourself, because you have gone far away from yourself. You have completely forgotten the way back. I am a reminder, a remembrance, of the lost home.

As a person I do not exist.

As a person I only appear.

I exist as a presence.

Since the day I came to know myself, the person disappeared. There is only a presence, a very living presence that can quench your thirst that can fulfill your longing. Hence, in one word I can say I am an invitation, of course just for those who have a deep longing in their hearts that they are missing themselves—a deep urge, that unless they find themselves, everything else is meaningless. Unless it is your a priori concern, your ultimate concern, such that if it is needed you are even ready to lose everything for it, but you cannot drop it….

There are thousands of desires, but as far as longing is concerned there is only one: to come back home, to find your reality. And in that very finding, you have found all that is of any value—blissfulness, truth, ecstasy.

Jesus used to say, “If you have eyes to see, see. If you have ears to hear, hear.” Of course, he was not talking to the blind and to the deaf. He was talking to people just like you. Perhaps he was talking just to you, because you are not new.

You are as ancient as the whole existence.

You have always been here.

You may have come across many masters; you may have come close to many buddhas, but you were too much engaged in trivia. You were not aware of your longing.

I am an effort to provoke the dormant in you, to wake up the asleep. The fire is there, but is burning very low because you have never taken any care of it.

My invitation is to make you aflame, and unless you know a life which is luminous and aflame all your knowledge is just a deception. You are gathering it to help you forget that the real knowledge is missing.

But however great is your accumulation of the other, the objective, the world, it is not going to become a substitute for your self-knowing. With self-knowing suddenly all darkness disappears, and all separation from existence.

I am an invitation to take a courageous jump into the ocean of life. Lose yourself, because that is the only way to find yourself.

-OSHO

From The Invitation, Chapter One

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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The New Human Being – J. Krishnamurti

Questioner: I am a reformer, a social worker. Seeing the extraordinary injustice there is in the world my whole life has been dedicated to reform. I used to be a Communist but I can’t go along with Communism any more, it has ended in tyranny. Nevertheless, I am still dedicated to reforming society so that man can live in dignity, beauty and freedom, and realize the potential which nature seems to have given him, and which he himself seems always to have stolen from his fellow man. In America there is a certain kind of freedom, and yet standardization and propaganda are very strong there – all the mass media exert a tremendous pressure on the mind. It seems that the power of television, this mechanical thing that man has invented, has developed its own personality, its own will, its own momentum; and though probably nobody – perhaps not even any one group – is deliberately using it to influence society, its trend shapes the very souls of our children. And this is the same in varying degrees in all democracies. In China there seems to be no hope at all for the dignity or freedom of man, while in India the government is weak, corrupt and inefficient. It seems to me that all the social injustice in the world absolutely must be changed. I want passionately to do something about it, yet I don’t know where to begin to tackle it.

Krishnamurti: Reform needs further reform, and this is an endless process. So let us look at it differently. Let us put aside the whole thought of reform; let us wipe it out of our blood. Let us completely forget this idea of wanting to reform the world. Then let us see actually what is happening, right throughout the world. Political parties always have a limited programme which, even if fulfilled, invariably brings about mischief, which then has to be corrected once again. We are always talking about political action as being a most important action, but political action is not the way. Let us put it out of our minds. All social and economic reforms come under this category. Then there is the religious formula of action based on belief, idealism, dogmatism, conformity to some so-called divine recipe. In this is involved authority and acceptance, obedience and the utter denial of freedom. Though religions talk of peace on earth they contribute to the disorder because they are a factor of division. Also the churches have always taken some political stand in times of crisis, so they are really political bodies, and we have seen that all political action is divisive. The churches have never really denied war: on the contrary they have waged war. So when one puts aside the religious recipes, as one puts aside the political formulas – what is left, and what is one to do? Naturally civic order must be maintained: you have to have water in the taps. If you destroy civic order you have to start again from the beginning. So, what is one to do?

Questioner: That is what I am actually asking you.

Krishnamurti: Be concerned with radical change, with total revolution. The only revolution is the revolution between man and man, between human beings. That is our only concern. In this revolution there are no blueprints, no ideologies, no conceptual utopias. We must take the fact of the actual relationship between men and change that radically. That is the real thing. And this revolution must be immediate, it must not take time. It is not achieved through evolution, which is time.

Questioner: What do you mean? All historical changes have taken place in time; none of them has been immediate. You are proposing something quite inconceivable.

Krishnamurti: If you take time to change, do you suppose that life is in suspension during the time it takes to change? It isn’t in suspension. Everything you are trying to change is being modified and perpetuated by the environment, by life itself. So there is no end to it. It is like trying to clean the water in a tank which is constantly being refilled with dirty water. So time is out. Now, what is to bring about this change? It cannot be will, or determination, or choice, or desire, because all these are part of the entity that has to be changed. So we must ask what actually is possible, without the action of will and assertiveness which is always the action of conflict.

Questioner: Is there any action which is not the action of will and assertiveness?

Krishnamurti: Instead of asking this question let us go much deeper. Let us see that actually it is only the action of will and assertiveness that needs to be changed at all, because the only mischief in relationship is conflict, between individuals or within individuals, and conflict is will and assertiveness. Living without such action does not mean that we live like vegetables. Conflict is our main concern. All the social maladies you mentioned are the projection of this conflict in the heart of each human being. The only possible change is a radical transformation of yourself in all your relationships, not in some vague future, but now.

Questioner: But how can I completely eradicate this conflict in myself, this contradiction, this resistance, this conditioning? I understand what you mean intellectually, but I can only change when I feel it passionately, and I don’t feel it passionately. It is merely an idea to me; I don’t see it with my heart. If I try to act on this intellectual understanding I am in conflict with another, deeper, part of myself.

Krishnamurti: If you really see this contradiction passionately, then that very perception is the revolution. If you see in yourself this division between the mind and the heart, actually see it, not conceive of it theoretically, but see it, then the problem comes to an end. A man who is passionate about the world and the necessity for change, must be free from political activity, religious conformity and tradition – which means, free from the weight of time, free from the burden of the past, free from all the action of will: this is the new human being. This only is the social, psychological, and even the political revolution.

-J. Krishnamurti

From The Urgency of Change

 

What is Love? – Osho

 

What is love? 

It depends. There are as many loves as there are people. Love is a hierarchy, from the lowest rung to the highest, from sex to superconsciousness. There are many, many layers, many planes of love. It all depends on you. If you are existing on the lowest rung, you will have a totally different idea of love than the person who is existing on the highest rung.

Adolf Hitler will have one idea of love, Gautam Buddha another; and they will be diametrically opposite, because they are at two extremes.

At the lowest, love is a kind of politics, power politics. Wherever love is contaminated by the idea of domination, it is politics. Whether you call it politics or not is not the question, it is political. And millions of people never know anything about love except this politics – the politics that exists between husbands and wives, boyfriends and girlfriends. It is politics, the whole thing is political: you want to dominate the other, you enjoy domination.

And love is nothing but politics sugar-coated, a bitter pill sugar-coated. You talk about love but the deep desire is to exploit the other. And I am not saying that you are doing it deliberately or consciously – you are not that conscious yet. You cannot do it deliberately; it is an unconscious mechanism.

Hence so much possessiveness and so much jealousy become a part, an intrinsic part, of your love. That’s why love creates more misery than joy. Ninety-nine percent of it is bitter; there is only that one percent of sugar that you have coated on top of it. And sooner or later that sugar disappears.

When you are in the beginning of a love affair, those honeymoon days, you taste something sweet. Soon that sugar wears off, and the realities start appearing in stark nakedness and the whole thing becomes ugly.

Millions of people have decided not to love human beings any more. It is better to love a dog, a cat, a parrot; it is better to love a car – because you can dominate them well, and the other never tires to dominate you. It is simple; it is not as complex as it is going to be with human beings.

At a cocktail party the hostess couldn’t help overhearing the conversation of a suave gentleman.

“Oh, I adore her. I worship her,” declared the gentleman.

“I would too if she were mine,” agreed his friend.

“The way she walks and swishes. Her beautiful big brown eyes, her head so proud and erect…”

“You’re very fortunate,” commented his friend.

“I would too if she were mine,” agreed his friend.

“The way she walks and swishes. Her beautiful big brown eyes, her head so proud and erect…”

“You’re very fortunate,” commented his friend.

“And do you know what really thrills me? The way she nibbles my ear.”

“Sir,” the hostess interjected. “I couldn’t help listening to those affectionate words. In this day of numerous divorces I admire a man who so passionately loves his wife.”

“My wife?” said the gentleman, surprised. “No – my champion race horse!”

People are falling in love with horses, dogs, animals, machines, things. Why? Because to be in love with human beings has become an utter hell, a continuous conflict – nagging, always at each other’s throats.

This is the lowest form of love. Nothing is wrong with it if you can use it as a stepping-stone, if you can use it as a meditation. If you can watch it, if you try to understand it, in that very understanding you will reach another rung, you will start moving upwards.

Only at the highest peak, when love is not a relationship any more, when love becomes a state of your being, the lotus opens totally and great perfume is released – but only at the highest peak. At its lowest, love is just a political relationship. At its highest, love is a religious state of consciousness.

I love you too, Buddha loves, Jesus loves, but their love demands nothing in return. Their love is given for the sheer joy of giving it; it is not a bargain. Hence the radiant beauty of it, hence the transcendental beauty of it. It surpasses all the joys that you have known.

When I talk about love, I am talking about love as a state. It is unaddressed: you don’t love this person or that person, you simply love. You are love. Rather than saying that you love somebody, it will be better to say you are love. So whosoever is capable of partaking, can partake. Whosoever is capable of drinking out of your infinite sources of being, you are available – you are available unconditionally.

That is possible only if love becomes more and more meditative.

‘Medicine’ and ‘meditation’ come from the same root. Love as you know it is a kind of disease: it needs the medicine of meditation. If it passes through meditation, it is purified. And the more purified it is, the more ecstatic.

Nancy was having coffee with Helen.

Nancy asked, “How do you know your husband loves you?”

“He takes out the garbage every morning.”

“That’s not love. That’s good housekeeping.”

“My husband gives me all the spending money I need.”

“That’s not love. That’s generosity.”

“My husband never looks at other women.”

“That’s not love. That’s poor vision.”

“John always opens the door for me.”

“That’s not love. That’s good manners.”

“John kisses me even when I’ve eaten garlic and I have curlers in my hair.”

“Now, that’s love.”

Everybody has their own idea of love. And only when you come to the state where all ideas about love have disappeared, where love is no more an idea but simply your being, then only will you know its freedom. Then love is God. Then love is the ultimate truth.

Let your love move through the process of meditation. Watch it: watch the cunning ways of your mind, watch your power-politics. And nothing else except continuous watching and observing is going to help. When you say something to your woman or your man, look at it: what is the unconscious motive? Why are you saying it? Is there some motive? Then what is it? Be conscious of that motive, bring it to consciousness – because this is one of the secret keys for transforming your life: anything that becomes conscious disappears.

Your motives remain unconscious, that’s why you remain in their grip. Make them conscious, bring them to light, and they will disappear. It is as if you pull up a tree and bring the roots to the sunlight: they will die, they can exist only in the darkness of the soil. Your motives also exist only in the darkness of your unconsciousness. So the only way to transform your love is to bring all the motivations from the unconscious into the conscious. Slowly, slowly, those motives will die.

And when love is unmotivated, then love is the greatest thing that can ever happen to anybody. Then love is something of the ultimate, of the beyond.

That is the meaning when Jesus says, “God is love.” I say to you: Love is God. God can be forgotten, but don’t forget love – because it is the purification of love that will bring you to God. If you forget about God completely, nothing is lost. But don’t forget love, because love is the bridge. Love is the process of alchemical change in your consciousness.

-OSHO

From Unio Mystica, V.2, Chapter Four

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Escape Into Reality – Osho

When I dropped my job as a political reporter in order to come to Poona, some of my friends who are engaged in the struggle against atomic power, destruction of the environment, the dismantling of democratic freedoms, etcetera, called me an escapist.

Sometimes I wonder if they are right. Are they? 

Satyananda, they are right, but they are right in a totally different sense of which they are not aware.

One can escape from reality, one can also escape to reality.

And the second is the case. When you move into meditation or into sannyas it is escaping to reality, not from reality. Because the most real thing in you is your own center. The farther away you are from your center, the farther away you are from reality.

And the struggle that they are continuing against atomic power, destruction of the environment, the dismantling of democratic freedoms, etcetera is not going to succeed in their way – it is not possible to succeed that way.

We are not struggling against anything like that here, because we are cutting the very roots. They are struggling only against the leaves. From where does atomic power come? Who has created it, and why? From where does war come, and why? Who has destroyed the environment, and why? From where does all this destructiveness come?

Why is there no democracy in the world? Why is there no individual freedom in the world? Who has done all this? Do you think you can make some party, some class, some section of the society, responsible for it? Then you will be utterly wrong.

It is the human mind that is responsible. The way the human mind has existed up to now is somehow wrong. The human mind has not yet learned how to be creative, hence there is destruction. And there will be destruction, unless we change the very foundation of the human mind.

Struggling against war is not going to help, because that is again another war. Have you not seen the pacifists and their processions, and how they howl and scream and how angry they are? And they are pacifists. And every pacifist procession ends in destruction: they start looting the shops and burning the buses and throwing stones at the police. And they had come to propagate peace.

This is an old stupidity. All wars are fought in the name of peace, all the wars have always been fought in the name of peace. Can’t you see he point? Man wants to fight, any excuse will do. And peace is a beautiful excuse.

All politicians talk about peace and prepare for war. And if you ask them why, they will say “how can we protect peace? We have to be strong, otherwise peace will be destroyed. So we have to prepare for war in order to have a peaceful world.” And when the preparation has gone on for long then you have to do something, because otherwise the preparation becomes heavy.

For example, a person has been continuously exercising and preparing himself, just in order to be ready to fight. Then one day he is ready. Now he hankers to fight; now his whole preparation forces him to fight. And he was not exercising alone: the neighbor was also going to the gym, and also getting muscular, and also becoming a Muhammad Ali. And both walk before each other’s house in a very aggressive way, and both are afraid of each other. And then finally somebody has to begin to fight.

Machiavelli said the best way to defend is to be offensive, the best means of defense is to be offensive. Then somebody has to start it, because it becomes heavy. It becomes a tension, and the tension has to be released.

Now, when you go on piling up arms and bombs, how long can you go on piling them up? One day you have to start selling them; it is dangerous to go on accumulating them. Then, somewhere or other, there has to be a war: it becomes an economic necessity.

Big world wars are fought once in a while, and between two big wars small wars go on – sometimes in Israel, sometimes in Korea, sometimes in Vietnam, sometimes Bangladesh, Kashmir… they go on. Because the great powers are creating bombs and the Pakistanis will fight; they will become the market. Then the Israelis and the Arabs will fight, and they will become the market.

Just see the whole point. If Israel gets arms from America, then the Arabs will get arms from Russia: both need a market. If India gets arms from Russia, then Pakistan gets arms from America: they both are in need. And they are improving their arms every day – so what to do with out-of-date arms? They are useless. You can destroy them, dump them in the ocean, but then all that you have put into them is lost.

Sell them to backward countries. For them they are great things. For Russia and America they are out of date, useless, but for India and Pakistan they are just the last word. They are primitive as far as American technology and Russian technology are concerned; they are of no use. If Russia and America go to war they will not be of any use; there is no point in keeping them.

So this whole game continues. We go on talking of peace, and we go on creating war.

We have to understand the human mind; the human mind has to be changed from the roots. If the human mind remains ambitious then there is no possibility of a world without war: ambition is war. If the human mind remains sectarian – Christian, Hindu, Mohammedan – there is no possibility of any peace. Because those sects will divide people, and any division is the beginning of war.

Satyananda, you have not escaped from reality, you have escaped to reality. We are not talking about peace; there is no point in talking about it. We are creating the foundation of it. We are not pacifists and we are not marching on the streets and going on a long walk – to the capital – a pacifist procession with slogans and shouting. We are not doing all that nonsense, it is pointless! It simply helps a few people to throw out and cathart their destructiveness, that’s all. They enjoy it.

I know those people, they are always in every protest march. I lived in Jabalpur for many years, and I was watching every kind of thing that went around. So whenever there was a protest march or anything, I would go and watch. I was surprised: I found one man in all protest marches, all kinds – communist, socialist, jansanghi, hinduites, arya samajis, anybody! He was always there. I was puzzled: he is congressee, he is a communist, he is a socialist, he is a jansanghi….

One day I caught hold of him and I asked him, “You puzzle me very much. I see you in every procession, every protest, and you shout the best!”

He said, “I am also puzzled, because I see you always watching, and you never participate! How do you manage it? And I was afraid that one day or other you were going to ask me,” he said, “because you see me in every protest. I enjoy shouting. I don’t care for whom I am shouting or against whom I am shouting. I enjoy shouting! It is such good exercise, and I feel so thrilled and excited, and it always gives me a good appetite. And it brings some excitement; otherwise life is a boredom.” […]

We are not doing anything like that here. So those who are doing such things will think that this is an escape from reality, because they think what they are doing is reality. It is not.

And naturally, sitting silently here – meditating, dancing, with closed eyes doing vipassana, watching, being alert – certainly, for them it is an escape. It is an escape, but in a different sense.

You are going, Satyananda, to the very root of all diseases. And we are trying to cut that very root. We are trying to create a new kind of human being – without ego, without ambition, without any desire to succeed in the world. We are trying to create a human being who wants to dance, sing, love, who wants to celebrate life. We are trying to create a creative human mind.

And remember, only a no-mind is a creative mind. When the so-called mind disappears and there is just pure emptiness, virgin emptiness, out of that virgin emptiness arises creativity. A thousand and one flowers bloom in that emptiness.

That is the garden Hakim Sanai is talking about: the hadiqa, the garden. We are trying to create that garden. We will make our bodies a compost, we will make our minds a compost, so that the golden flower can bloom in us.

This is not an escape from reality, this is escaping into reality.

-OSHO

From Unio Mystica, V.1, Chapter Two

Copyright© OSHO International Foundation

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